University of Hawai'i Manoa Hikikomori as a Gendered Issue Analysis on the discourse of acute social withdrawal in contemporary Japan. A research paper submitted to satisfy the requirements for History course number 425 —Final Revision— By Michael J. Dziesinski Honolulu, Hawaii Fall Semester 2004 NOTE: This document is an academic work being provided for free distribution in order to disseminate the research herein. You may quote from this work freely provided you properly cite this author and document as your source and that citation of the author’s name accompanies any usage of any part of this work. Please email me with any questions at: [email protected] This document is Copyright Michael Dziesinski, 2005. Michael Dziesinski Hikikomori as a Gendered Issue 2 Hikikomori, an introduction. In the year 2000, a new social malady apparently unique to Japan came into the pubic awareness through various news reports by media outlets in Japan. A new term, hikikomori, was coined for this social phenomenon by Japanese psychologist Tamaki Saito to describe a disturbing behavioral trend towards complete social withdrawal among Japanese youths. This new social label, hikikomori, began to spread in an almost viral fashion throughout the Japanese consciousness gaining ever-higher visibility through media coverage associating sensational acts of violence to those suffering from the hikikomori 'malady'. It was not long until the definition of 'hikikomori' was co-opted by public health professionals to officially classify reclusive youths who exhibited deviance by refusing to participate in socially established norms. From of the mouths of institutional and governmental spokesmen, the classification of 'hikikomori' was accompanied by an air of legitimacy and so accepted by the public as fact; an affliction which media sources proclaimed as a distinctively Japanese illness with no Western equivalent in circumstance or scope: Hikikomori noun, 1. a near-total social withdrawal on the part of some Japanese young people, chiefly teenage boys and young men [emphasis mine]: "Linked to the upsurge in child violence is the phenomenon of hikikomori . in which young people sever contact as far as possible with the outside world" (Scotland on Sunday). 2. a young Japanese who has chosen such a withdrawal: "'I didn't want anyone to see me, and I didn't want to see anyone,' says a hikikomori, 23, who finally came out of his reclusive world a year ago" (Time). (The Atlantic Online, December 2000) Two primary points of view of hikikomori, that of a social problem versus a psychological one, would eventually emerge in the public eye on the hikikomori label. However, in relation to the utility of describing people the label purports to classify, it is interesting to note the speed at which the term of 'hikikomori' spread through the social consciousness of Japan and, by extension, the media outlets around the world. Further, the straightforward acceptance by the populace of the blanket hikikomori 'diagnosis' as sole explanation for non-normative social behaviors among some of Japan's youth in recent years is disturbing. Those people clumped together as sufferers of 'acute social withdrawal syndrome' in the media under the simplified moniker of 'hikikomori' appear to be in actuality a heterogeneous group with NOTE: This document is an academic work being provided for free distribution in order to disseminate the research herein. You may quote from this work freely provided you properly cite this author and document as your source and that citation of the author’s name accompanies any usage of any part of this work. Please email me with any questions at: [email protected] This document is Copyright Michael Dziesinski, 2005. Michael Dziesinski Hikikomori as a Gendered Issue 3 largely disparate personal reasons for their social withdrawal (Dziesinski 2004). Despite the spread of the term 'hikikomori' into the social consciousness and the questions surrounding the term's validity, the controversy surrounding the hikikomori issue represents a tangible and complex social phenomenon; it encompasses marginalizing the 'labeled' as deviant (Lofland 2002), reifying a supposition by the 'labelers', and passive acceptance of a possibly arbitrary social definition by the 'majority'. It was only months after the word hikikomori appeared in the Japanese media that English language news stories, authored by Japanese media outlets and foreign correspondents, began to disseminate the new expression of hikikomori to the rest of the world. Attached to the news clippings about hikikomori was the subtle implication that hikikomori was indigenous to the cultural environment of Japan serving to further perpetuate the nihonjin-ron stereotype of Japanese uniqueness; a debatable proposition considering many social factors that are thought to 'cause' social withdrawal in Japanese society are found elsewhere in other information-based societies around the world. Some Western observers were quick to point out the 'utility' of the term hikikomori by those in positions of power in Japanese society and cynically questioned motivations for its usage as, "Hikikomori man [emphasis mine] could have been tailor-made for a government needing an official label, and a ravenous press seeking a human face for a national ennui. Cameras rolled, Web sites were made and printing presses went hyperactive, churning out almost 30 hikikomori- related books in the past three years." (Benjamin Secher, 2002) The questions surrounding the conceptual term, 'hikikomori,' in Japan presents a wealth of sociological opportunity deserving thorough critical examination as it is an issue that goes beyond those individuals defined as afflicted; it also acts as a mirror which reveals those behind the looking glass, those who initially found the necessity to coin the term and apply it to a segment of the next generation that does not fit within old social norms. The hikikomori topic exposes a whole range of intriguing social issues and processes in Japan to investigation and may even indicate that the genesis of the hikikomori problem is not found within the individual but within the institutions of society. Despite the initial media definition by The Atlantic, the question is what exactly encompasses the term 'hikikomori'? How NOTE: This document is an academic work being provided for free distribution in order to disseminate the research herein. You may quote from this work freely provided you properly cite this author and document as your source and that citation of the author’s name accompanies any usage of any part of this work. Please email me with any questions at: [email protected] This document is Copyright Michael Dziesinski, 2005. Michael Dziesinski Hikikomori as a Gendered Issue 4 pervasive is the phenomenon of young Japanese males who 'tune out' and shut themselves into their rooms? What are the societal factors that induce hikikomori behavior in an otherwise 'normal' person? Three of the most persistent issues surrounding the hikikomori phenomenon for this researcher is the possible medicalization of perceived social deviance (Lofland 2002), the all too eager application of the Nihonjin-ron classification to the phenomenon (Saito 2002), and the overwhelming one gendered-ness of acute social withdraw in the perception of the Japanese public (Arita 2001, Ashby 2002, Murakami 2000, Rees 2002, Reuters 2001, Saito 2002, Tolbert 2002). Is the usage of the word hikikomori by institutional professionals the 'medicalization' of an anti- social behavior into a psychological illness? Could not this 'medicalization' be wielded as a means of social control on a population segment of youngsters that, in their withdrawal, are also conspicuously absent from traditional social institutional influences such as school, work, and peers? Is it necessary or appropriate for Japanese psychologists and health professionals to 'medicalize' an anti-social behavior pattern as a condition seriously deviant from the 'norm' and thus requiring psychological treatment as well as institutionalized control (Lofland 2002)? Is the avoidance of social interaction in Japanese society, currently dubbed hikikomori, a legitimately 'new' phenomenon or is it merely a new label for an older social phenomenon in Japanese culture such as tôkôkyohi, school refusal, or otakuzoku, obsessive anime and manga fans? What of the elevation of the term hikikomori in public awareness by media-induced saturation into a prevailing public discourse? What role does the media play in exacerbating the hikikomori problem and promoting affinity or enthusiasm for the hikikomori 'lifestyle'? Finally, is it reasonable to attribute hikikomori as a cultural malady unique to Japan society and Japanese youth or is this supposition perpetuation of the nihonjin-ron myth of Japanese cultural uniqueness? The prevailing discourse on hikikomori, both within Japan and without, is that acute social withdraw is a malady that afflicts young Japanese males. The focus of this research paper is to investigate why this is believed to be case within the public discourse and is this ‘common wisdom’ necessarily a true reflection of the hikikomori phenomenon? Most of the literature cited on hikikomori, such as the BBC report, “Japan: The Missing Million” (Rees 2002), which originally brought the issue to NOTE: This document is an academic work being provided for free distribution in order to disseminate the research herein. You may quote from this work freely provided you properly